By Father Paul Nord, O.S.B.
Sunday Scripture
First Reading: Isaiah 22:19-23; Responsorial: Psalm 138:1-3, 6, 8; Second Reading: Romans 11:33-36; Gospel: Matthew 16:13-20
In today’s Gospel, Jesus asks his disciples a key question: “Who do people say that the Son of Man is?” Jesus’ disciples had followed him for a long time, but they were still coming to understand his identity. Is Jesus another prophet? Perhaps he is John the Baptist or Elijah or Jeremiah — famous prophets, sent again by God.
But Simon Peter correctly identifies who Jesus is: “You are the Christ, the Son of the living God.” Peter identifies Jesus as the Messiah (Christ) — the descendant of King David sent by God to rule his kingdom. Further, Peter identifies Jesus as “the Son of the living God.” Peter recognizes Jesus’ divine nature. Many expected the Messiah to rule a restored earthly kingdom of Israel. But Jesus is far more — he is “God with us.”
Peter has not reached this conclusion through his own powers of deduction or reasoning. Jesus tells Peter: “flesh and blood has not revealed this to you, but my heavenly Father.” Peter has been given a special gift from God. Thus, Jesus calls Peter: “blessed.” The Greek is “makarios” — the same word used by Jesus in each of the Beatitudes in Matthew 5 — “blessed are the poor in spirit,” etc. Jesus says: “Blessed are you, Simon son of Jonah.” Peter recognizes that God is Jesus’ father. Jesus responds by identifying Simon’s father — calling him “son of Jonah.”
Jesus tells Simon Peter: “you are Peter, and upon this rock I will build my church.” Jesus gives Simon a new name, “Peter,” as Jesus establishes “my church,” a new covenantal community of God’s people. This is similar to Genesis 17:4, when God establishes a covenant with Abraham and his descendants. God gives Abram a new name, “Abraham,” establishing a community of God’s people, later called Israelites. Abraham is described as a “rock” in Isaiah 51:1-2, when God tells the Israelites: “Look to the rock from which you were hewn … look to Abraham, your father.”
Jesus continues: “the gates of the netherworld shall not prevail against it.” Jesus promises to protect this covenantal community, “my church,” from evil and death. Jesus taught his disciples to pray: “deliver us from evil.”
Finally, Jesus gives Peter “the keys to the kingdom of heaven.” To interpret this, let’s examine Isaiah 22 — today’s first reading. Two high officials in Jerusalem are mentioned: Shebna and Eliakim, son of Hilkiah. They served under King Hezekiah, as attested in 2 Kings 18:18: “They called for the king (Hezekiah), but Eliakim, son of Hilkiah, the master of the palace, came out, along with Shebnah the scribe.” This verse is from the account of the Assyrian attack on Jerusalem in 701 B.C. The Assyrians “attacked all the fortified cities of Judah and captured them” (2 Kings 18:13). The capital, Jerusalem, was not conquered, although King Hezekiah agreed to pay the King of Assyria a huge amount of silver and gold as a peace offering.
“Thus says the LORD to Shebna, master of the palace.” The Lord’s message to Shebna begins in verse 15, where he is rebuked for carving a rock tomb for himself, when he instead should be focused on his duties for the Lord and for the people of Israel.
God warns Shebna that he will die (v. 18), and “I will thrust you from your office.” “Eliakim, son of Hilkiah” will be given Shebna’s office. “He shall be a father to the inhabitants of Jerusalem, and to the house of Judah.” He will have father-like concern for the people over whom he rules.
“I will place the key of the House of David on Eliakim’s shoulder” (Isaiah 22:22). This verse is referenced in Matthew 16:19 when Jesus tells Peter: “I will give you the keys to the kingdom of heaven. Whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.”
Naturally, the key is a symbol of authority. The key-holder grants access to the king. When Jesus gives Peter “the keys to the kingdom of heaven,” Peter receives authority to grant access to heaven. Jesus entrusts Peter with forgiveness of sins: “whatever you loose on earth shall be loosed in heaven.” Forgiveness of sins belongs properly to God, so Peter and the Church receive a share in Christ’s mission to forgive sins. Christ builds “my church” upon Peter, the rock. The Church carries the authority given to Peter.
In today’s Responsorial Psalm, the first stanza begins: “I will give thanks to you, O LORD.” The psalmist gives thanks to the Lord in many ways: “with all my heart,” by “the words of my mouth,” “I will sing your praise,” and “I will worship at your holy temple.”
The second stanza also begins with gratitude: “I will give thanks to your name.” The psalmist explains why he thanks God: “Because of your kindness and your truth.” The psalmist explains: God answered when I called, and strengthened me.
The third stanza notes that the Lord God sees “the lowly” person, although the Lord is greatly “exalted.” It continues: “your kindness, O LORD, endures forever.” This shows the motivation for the psalmist’s praise, the Lord’s “kindness,” the Hebrew word is “hesed.” This is traditionally translated as “mercy” in Greek and Latin. Today it is often translated as “(steadfast) love.”
Finally, the psalmist implores God: “forsake not the work of your hands.” This refers to God’s acts of deliverance — for the Israelites and for the psalmist.
Finally, our second reading is from St. Paul’s letter to the Romans. Paul is saddened that most of his fellow Israelites do not accept Jesus as Messiah. But Paul surrenders to God’s wisdom: God has brought many Gentiles to salvation in Christ, while many Israelites remain estranged from Christ.
Paul exclaims: “Oh, the depth of the riches and wisdom and knowledge of God!” Paul accepts that God’s wisdom is beyond his ability to understand. God’s judgments are “inscrutable.” God’s ways are “unsearchable.” Paul concludes by praising God: “To him be glory forever. Amen.”